A Treatise of Divine Providence, Text (1 of 5)

A Treatise of Divine Providence · Text (1 of 5)

p. 1Of Providence.

2 Chron. 16.9.

For the eyes of the Lord run to and fro throughout the whole Earth, to ſhew himſelf ſtrong in the behalf of them whoſe heart is perfect towards him.

IN the beginning of the Chapter you find Baaſha King of Iſrael raiſing walls about, and Fortifying Ramah, a place about twelve miles from Jeruſalem, the Metropolis of Judah, intending by that means to block Aſa up, becauſe Ramah lay juſt upon the Road between Jeruſalem and Samaria, the Seats of the two Kings, ver. 1.

Baaſha was probably afraid of the Revolt of Iſrael to Judah, upon that Reformation of Religion wrought by Aſa, and therefore would Fortifie that place to be a hinderance, and to intercept any that p. 2ſhould paſs upon that accompt. And to this purpoſe makes great preparation, as appears ver. 6. for with the proviſion Baaſha had made for the Fortification of Ramah; Aſa after the ſeizing of theſe materials builds two Towns, Gaba and Mizpah.

Aſa ſeeing Baaſha ſo buſie about this Deſign, and fearing the conſequence of it, hath recourſe to carnal policy rather than to God: And therefore enters into league with Benhadad a neighbour, though an Idolatrous Prince, and purchaſeth his aſſiſtance with the Sacrilegious price of the Treaſure of the Temple, ver. 2, 3. And hereby engageth him to invade the King of Iſraels Territories, that he might thereby find work for Baaſha in another part, and ſo divert him from that Deſign upon which he was ſo bent, ver. 3. Go, break thy League with Baaſha, that he may depart from me.

Benhadad is eaſily perſwaded by the quantity of Gold, &c. to break his League and make an Inroad, and proves victorious, and takes many Cities where the Magazines and Stores were laid up, ver. 4.

Baaſha now to ſave his Countrey and p. 3make head againſt his Enemies, is forced to leave Ramah; whereupon Aſa, who watched his opportunity, ſeizeth the materials he had left for the fortifying of Ramah, and puts them to another uſe, v. 5, 6.

Hanani the Seer is preſently ſent by God with a threatning of War, becauſe he applies himſelf to a Heathen Prince, rather than to the Lord of Hoſts, v. 7. his ſin is aggravated by Gods former kindneſs to him, and experience he had given him of his miraculous Providence in his ſucceſs againſt that vaſt Army of the Ethiopians and Lubims, or Lybians, and that upon his recourſe to, or relyance on God. And that he ſhould afterwards have recourſe to the arm of Fleſh, was a diſparagement to Gods providential kindneſs, v. 8. He further aggravates his ſin by the conſideration of Gods general providential care of his Creatures, and the particular end of it, and of all his providences, viz. the good of his Church and people, v. 9. For the eyes of the Lord, &c. Eyes of the Lord, in Scripture, ſignify

1. His knowledge, Job 34.21. For, his eyes are upon all the waies of man, and p. 4he ſees all his goings. Heb. 4.13. all things are naked and opened unto the eyes of him with whom we have to do.**foreign ſignificat ſpinam dorſi, & in mactatis animalibus per ſpinam omnia apparent interiora, ita ut nihil latere poteſt. Glaſſius, Vol. 3…1. 106.

2. His Providence,

1. For good, So it notes his Grace and good Will; ſo his Eyes and his Heart are joyned together, 1 Kings 9.3. mine Eyes and my Heart ſhall be there perpetually, viz. in his Temple, the place which he had hallowed to put his Name there for ever. Pſal. 32.8. I will guide him with mine eye, that is, I will counſel him, and direct him in a gracious and a favourable way. Therefore to be cut off from the eye of the Lord, is to be deprived of his favour, Pſal. 31.22. for none can be cut off from a ſimple knowledge of God: So Zach. 3.9. ſeven eyes upon one ſtone, that is, the Providence of God was in an eſpecial manner with Chriſt in the midſt of his paſſion.

2. For evil, So it notes His anger and vindictive juſtice. Eſa. 3.8. their doings are againſt the Lord, to provoke the eyes of his Glory. Kindneſs and anger appear firſt in the Eye, one by its pleaſantneſs, the other by its redneſs.

(Run) that notes diligence and care, an p. 5induſtrious inſpection into all things. Pſal. 119.32. I will run the ways of thy Commandments; noting ſpeed and diligence.

In the Verſe, we have

I. A Deſcription of Gods Providence,

II. The end of it.

I. The deſcription of Gods Providence.

1. The immediateneſs of it, [his eyes] his own eyes, not anothers. Not like Princes, who ſee by their Servants eyes more than by their own, what is done in their Kingdoms; his care is immediate. Though Angels are the Miniſters of his Providence, the Guardians and Watchers of the World, yet God is their Captain, and is alwaies himſelf upon the Watch.

2. Quickneſs and ſpeed of Providence [run] His eyes do not only walk, but run the round, they are not ſlumbring eyes, nor drowzy-eye-lidds, their motion is quick and nimble.

3. Extent of Providence [the whole Earth] all things in the Earth, all the hairs on the Heads of theſe men: The meaneſt Worm as well as the mightieſt Prince; the loweſt Shrub p. 6as well as the talleſt Cedar, every cranny, corner or chink of the Earth.

4. Diligence of Providence [to and fro] His care is repeated, he looks this way and that way, again and again, his eyes are not conſin'd to one place, fixed on one object, but are alwaies rouling about from one place to another.

5. The Efficacy of his Providence; His care doth engage his ſtrength; he doth not only diſcover dangers, but prevent them; he hath Eyes to ſee and Power to order all things according to his pleaſure; Wiſe to ſee, and ſtrong to ſave.

II. The end of Providence [to ſhew himſelf ſtrong, &c.]

1. Finis cujus, [to ſhew himſelf ſtrong.] Heb. to make himſelf ſtrong, but beſt Tranſlated to ſhew himſelf ſtrong. It is not an addition of ſtrength, but an exerciſe of ſtrength that is heremeant.

2. Finis cui, or the Perſons for whom, thoſe that are perfect in heart.

Doctrines,

Doct. 1. There is a Providence exerciſed by God in the World.

p. 72, All Gods Providences in the World, are in order to the good of his people.

3. Sincerity in Gods way gives a man an intereſt in all Gods Providences, and the good of them.

Doct. 1. For the Firſt, There is a Providential inſpection and Government of all things in the world by God: 'Tis not a bare ſight of things that is here meant by Gods eye, but a ſight and knowledge in order to the Governing and diſpoſing of them. Veiw this Doctrine at your leiſure, preached by God himſelf, with an inconceivable elegancy, and three whole Chapters ſpent in the Sermon, and**Job 38, 39, 40.Job 38:39Job 38:40 by the Pſalmiſt.**Pſal. 147, 148.Ps 147:148

Some obſerve that the ſociety of Angels and Heavenly Creatures is repreſented Ezek. 1. by a quaternarian number, becauſe the World is divided into 4 dimenſions, Eaſt, Weſt, North and South, as intimating the extention of Gods Providence over all parts.**Hudſons Divine right of Government chap. 6. pag. 53.

Things are not ordered in the World caeco impetu; not by blind fortune, but an alſeeing deity who hath the management of all ſublunary affairs. foreign **Clemens ad Corint…, p. 3…foreign, was the Theological Maxim of the Stoicks.

p. 8Before I come particularly to explain the Providence of God, I ſhall lay down ſome Propoſitions as the Foundations of this Doctrine.

1. God hath an indiſputable and peculiar Right to the Government of the World: None ever queſtioned Gods Right, no nor his act, but thoſe that were ſwelled with an unreaſonable ambition, ſuch as Nebuchadnezzar, who for this cauſe underwent the puniſhment of a 7 years baniſhment from the ſociety of men.**Dan. 4.17.Dan 4:17

None indeed that acknowledge a God, did or can queſtion Gods Right, though they may queſtion his Will and actual exerciſe of his Right. He is the Creator, and therefore is the Soveraign Lord and Ruler. The World is his Family, and as a Maſter, he hath an undoubted Right to govern his own Family; He gave all Creatures their beings, and therefore hath a right to enact their Laws, appoint their ſtations, and fix their ends. 'Tis as much his property and prerogative to rule, as it is to create. Creation is ſo peculiarly proper to God, that it is not communicable to any Creature, no not to Angels, though of a vaſt Capacity p. 9in other things, and that becauſe they are Creatures themſelves. 'Tis as impoſſible for one Creature or all to govern the World, and manage all the boyſterous paſſions of men to juſt and glorious ends, as to create them. 'Tis true, God uſeth inſtruments in the executive part of his Providence; but he doth not deſign the Government of the world only by Inſtruments. He uſeth them not for neceſſity, but ornament. He Created the World without them, and therefore can Govern the World without them.

Virtus Creativa eſt fundamentum providentiae & argumentum ad providentiam. This right is founded upon that Creation, as he is the efficient cauſe of it. This right is alſo founded upon the excellency of his Being. That which is excellent having a right to rule in the way of that excellency, that which is inferiour; every man hath a natural right to rule an other in his own art and skill wherein he excells him: If it be the right of a chief Magiſtrate to manage the concerns of his Kingdom, with what reaſon can we deny that right to God;

2. God only is qualified for the univerſal p. 10government of the World. All Creatures as they were unable to create themſelves, ſo are unable to manage themſelves without the Direction of a Superior power, much more unable to manage the vaſt body of the World. God is only fit in regard of

1. Power, Conſervation is continuata Creatio; that power which is fit to Create, is only fit to preſerve. A continued Creation belongs as much to Omnipotency as the firſt Creation.

The Government of it requires no leſs power, both in regard of the numerouſneſs of the objects, and the ſtrange contrariety of paſſions in rational Creatures, and qualities in irrational; conſervation is but one continued act with Creation, following on from an inſtant to duration, as a line from its Mathmatical point.Tailors exemplar, preface. 6.31.

2. Holineſs and Righteouſneſs. If he that hates right is not fit to govern, Job 34.17. then he that is infinitely Righteous, and hath an infinite love to Righteouſneſs, is the fitteſt to undertake that task; without Righteouſneſs there would be nothing but confuſion in the whole Creation, Diſorder is the effect of unrighteouſneſs, p. 11as order is the effect of juſtice. The juſteſt man is fitteſt for ſubordinate Government among men, and the infinite juſt God is fitteſt for the univerſal Government of the World.

3. Knowledge, An infinite knowledge to deſery all the contrivances and various labyrinths of the hearts of men, their ſecret intentions and aims, is neceſſary. The Government of the World conſiſts more in ordering the inward faculties of men touching the hearts, and tuning them to play what notes he pleaſes, then in external things. No Creature hath the skill or power to work immediately upon the will of man; neither Angels nor Devils can do it immediately, but by propoſing objects and working upon the fancy which is not alwaies ſuccesful. He that created the heart knows all the wards of it, and hath only the skill to turn it, and incline it as he pleaſes; he muſt needs know all the inclinations of the Creatures and their proper activities ſince he alone conferred all thoſe ſeveral principles and qualities upon them.**Act 15.8.Acts 15:8 Known unto God are all his works from the beginning of the World, viz. the particular natures, p. 12inclinations, inward motions, which no Creature fully underſtands; he needs no deputy to inform him of what is done, he is every where, and ſees all things: Worldly Governors cannot be every where eſſentially preſent.

God is ſo perfect in his knowledge of all things, that he cannot be impoſed upon by the evil ſuggeſtions and flatteries of men or Angels.

In nature it is ſo, the eye guides the body, becauſe that is the chief Organ of ſenſitive knowledge; the mind which is the ſeat of Wiſdom guides the whole.

4. Patience, Infinite patience is requiſite to the preſervation and government of the World in the circumſtances wherein it hath ſtood ever ſince the fall: What Angel though the meekeſt, or can all the Angels in Heaven be Maſters of ſo much patience as is needful for this work of governing the World, though for the ſpace of one day? Could they bear with all thoſe evils which are committed in the world in the ſpace of 24 hours? Might we not reaſonably conceive that they would be ſo tired with the obliquities, diſorders, deformities which they p. 13would ſee in the acts of men, (beſides all the evil which is in the hearts of men, which lye without the verge of their knowledge) that they would rather call for fire from Heaven to burn the World to Aſhes.

**Trap in Exod. 34.Exod 34Averroes thought, that becauſe of Gods ſlowneſs to anger, he meddled not with ſublunary concerns: This rather fits him for it, becauſe he can bear with the injuries of wicked men, otherwiſe the world would not continue a moment.

Angels though powerful, holy, wiſe and patient creatures, yet being Creatures, they want the infiniteneſs of all theſe qualifications which are neceſſary to this government: Though they are knowing, yet they know not mens hearts; though they are wiſe, yet they may be charged with a folly uncapable of this; though holy, yet not able in this reſpect to manage it to the ends and deſigns of an infinite holineſs; though nimble, yet cannot be in all parts of the world at every turn: but the Providence of God is infallible, becauſe of his infinite wiſdom; indefatigable, becauſe of his omnipotency; and righteous, becauſe of his goodneſs

p. 143. There can be no reaſon rendred why God ſhould not actually govern the World, ſince He only hath a right and a fitneſs. If God doth not actually govern it, it is either becauſe He cannot, or becauſe He will not.

1. Not becauſe He cannot, this inability muſt be either for want of knowledge, or want of power. The one if aſſerted, would deny his omnipotence, the other his omniſcience; the one would make him a weak God, the other an ignorant God, and conſequently no God.

2. Not becauſe He will not; If He can and will not, it is, ſay ſome, a teſtimony of envy, that he maligns the good of his Creatures, but not to inſiſt upon this; This muſt bee ither becauſe of the

1. Difficulty, This cannot be: What difficulty can there be in a ſingle word, or one Act of his will, which can be done by God without any moleſtation: Were there millions of Worlds as well as this? For ſtill they would be finite, and ſo governable by an infinite Superior. May we not more reaſonably think the forming ſuch a Maſs would require more pains then the government of p. 15it? The right ſtringing an inſtrument is more trouble to a skilful Muſitian, then the tripping over the ſtrings afterwards to make an harmony. What difficulty can it be to omnipotence? Is it a greater labour to preſerve and govern then it was to create? Doth not the Soul order every part of the body, and all its functions without any pain to it, and ſhall not the God that made that Soul ſo indefatigable, much more mannage the concernments of the World without labour to himſelf. Is it not as eaſie with God to guide all theſe things by one ſingle act of his Will, as for me by an act of my Soul to do many things without a diſtinct act of cogitation or conſideration before? Can it be more laborious to him, to govern the world, then it is to know all things in the world? He ſees all things in an inſtant by one act of his underſtanding, and he orders all Creatures in a moment by one act of his will. Can one act of his will be more painful, then one act of his underſtanding? Can he with a word make this great Ball, and can he not with as much eaſe order all to conform to the law of his own righteous will? Can a continual p. 16eruption of goodneſs be a difficulty to an infinite Being, which we find natural to the Sun, to the Fountains, to the Sea, to many works of that Omnipotent goodneſs? Or,

2. Diſparagement, Denial of Gods Providence over the leſſer things of the World, did ariſe from the conſideration of the ſtate of Monarchs, who thought it an abridgment of their felicity and dignity to ſtoop to ſuch low conſiderations as the minutula of their eſtates might exact from them, but left them to their Vicegerents. But they conſider not that the felicity of God as it reſpects the Creature, is to communicate his goodneſs to as many ſubjects, as he hath made capable of his care. If it were his glory to create the world, can it be his diſhonour to Govern it? The glorifying his wiſdom is as honourable to him as the magnifying his power, though both are eminent in Creation and Providence, yet his wiſdom is more ſignal in the Governing, as his power was in framing of the world.

Why was it not as much a diſparagement to God to Create things contemptible in our eyes, as ſince he hath Created p. 17them to take care of them, and marſhal them for his own glorious ends. The Sun in the Heavens is a ſhadow of God, which doth not diſdain to communicate its natural goodneſs, and emit its beams to the meaneſt Creatures, and let the little flies ſport themſelves in them, as well as the greateſt Princes: and tranſmits its influences upon things obſcure and at a diſtance from it, whereby it manifeſts an univerſal regard to all. And would it not be a diſparagement to an infinite goodneſs to be out-ſtript by a Creature, which he hath ſet up for a natural communication of goodneſs to the reſt of the World? The very conſideration of the Sun, and the nature of it, gives us as much an account of God, as any inanimate being whatſoever: 'Tis as much the Suns honour to produce a ſmall Inſect, as the growth of the greateſt Plant.

Have not all Creatures a natural affection in them to preſerve and provide for their own;**Mornae. de Verit. Relig. Christian. Cap. 11 hath not God much more who endued all Creatures with that diſpoſition? Whatſoever is a natural perfection in Creatures is eminently an infininite perfection in God. If it be therefore a praiſe to you to preſerve p. 18your own, can it be a diſgrace to God? You may as well ſay, it is as much a diſhonour to him to be good, as to have a tender regard to his Creatures. Cenſure him as well you may for creating them for your delight as preſerving and governing them for the ſame end. They are all good, for he pronounced them ſo, and being ſo, a God of goodneſs will not account them unworthy of his care. Are they now the Products of his omnipotent wiſdom, and ſhall not they be the objects of his directing wiſdom? If they are not unworthy of God to create, how can they be unworthy of God to govern them? It would be as much below him to make them, as to rule them when they were made.

Fourthly. 4. Therefore, God doth actually preſerve and govern the World; though Angels are in Miniſtry in ſome particular works of his providence, yet God is the Steersman, who gives out his particular orders to them.

Jacobs Ladder had the top in Heaven, where God ſtood to keep it firm: Its foot on Earth, and the Angels going up and down upon ſeveral errands at their maſters beck.

p. 19As God made all things for himſelf, ſo he orders the ends of all things made by him, for his own glory. For being the moſt excellent and intelligent agent, he doth reduce all the motions of his Creatures to that end for which he made them.

This actual government of the World by God brancheth it ſelf out in three things.

1. Nothing is acted in the World without Gods knowledge. The viſion of the Wheels in Ezekiel preſents us with an excellent portraiture of providence, there are eyes round about the wheels.**Ezek. 18 their rings were full of eyes, &c.Ezek 18

The eye of God is upon the whole circle of the Creatures motion. In all the revolutions in the world, there is the Eye of Gods omniſcience to ſee them, and the arm of his omnipotence to guide them: Not the moſt retired corner, or the darkeſt cell, not the deepeſt cavern, or moſt inward project, nor the moſt ſecret wickedneſs, not the cloſeſt goodneſs, but the eye of the Lord beholds it.**Pro. 15.3.Prov 15:3 Prov. 15.3. The eyes of the Lord are in every place, beholding the evil and the good. He hears the words, ſees the actions, knows the thoughts, regiſters the gracious p. 20diſcourſes, bottles up the penitent tears and conſiders all the waies of men; not a whiſpered Oath, not an Atheiſtical thought, though but only peeping upon the heart, and ſinking down again in that maſs of corruption; not a diſorderly word, but he knows and marks it. The Soul hath a particular knowledge of every act, becauſe it is the Spring of every act in any member, and nothing is done in this little World, but the Soul knows it. Surely, then there is not an act done in the world, nor the motion of any Creature, but as God doth concurr to it, he muſt needs know what he doth concur to. The knowledge and ordaining every thing is far leſs to the infinite being of God, then the knowledg and ordaining every motion of the body is to a finite Soul.

Or, Suppoſe a Soul cloathed with a body of as big a proportion as the matter of the whole Creation, it would actuate this body, though of a greater bulk, and know every motion of it. How much more God, who hath infinity and excellency and ſtrength of all Angels and Souls, muſt needs actuate this world, and know every motion of it? There is nothing p. 21done in the World, but ſome Creature or other knows it, he that acts it, doth at leaſt know it: If God did not know it, the Creatures then in that particular knowledge would be ſuperiour to God, and know ſomething more than God knows; can this be poſſible?

2. Nothing is acted in the World without the will of God. His Will either commands it, or permits it.**Eph. 1.11. He works all things after the Counſel of his own will.Eph 1:11 Pſal. 135.6. Whatſoever the Lord pleaſed, that did he in Heaven and in Earth.

Even the ſins of the World, his will permits them, his power aſſiſts in the act, and his Wiſdom orders the ſinfulneſs of the act for holy ends. The Four Chariots in Zach. 6.2, 3, 4, 5. by which ſome underſtand Angels, are ſent upon commiſſion into the ſeveral parts of the world, and compared to Chariots, both for their ſtrength, their ſwiftneſs, their employment in a military way to ſecure the Church. Theſe are ſaid to come**v. 1. out of the two Mountains of braſs, which ſignify the irreverſible decrees of God,Reynolds. which the Angels are to execute. He alarums up the Winds, when he would have Jonah arreſted in his flight. He p. 22ſounds a retreat to them, and locks them up in their Chambers.**Pſal. 107.25, 29.Ps 107:25Ps 107:29 Bread hath a natural vertue in it to nouriſh, but it muſt be accompanied with his ſecret bleſſing, Mat. 4.4.

Virtute primi actus, agunt agentia omnia quicquid agunt.

3. Nothing doth ſubſiſt without Gods care and power. His eyes running to and fro implies not only knowledge, but care. He doth not careleſly behold what is done in the World, but like a skilful Pilot, he ſits at the helm and ſteers the World in what courſe it ſhould Sail. Our being we owe to his power, our well-being to his care, our motion and exerting of every faculty, to his merciful providence and concurrence, in him we live and move and have our being. **Act. 17.28.Acts 17:28He frames our being, preſerves our life, concurs with our motion. This is an Idea that bears date in the minds of men, with the very notion of a God. Why elſe did the Heathen in all their ſtreights fly to their Altars, and fill their Temples with cries and ſacrifices? To what purpoſe was this, if they had not acknowledged Gods ſuperintendency, his taking notice of their cauſe, hearing their prayers, p. 23conſidering their cries? Why ſhould they do this, if they thought that God did not regard humane affairs, but ſtood untouched with a ſenſe of their miſeries?

If all things were done by chance, there could be no predictions of future things, which we frequently find in Scripture, and by what wayes accompliſhed. Impoſſible it is that any thing can be continued without his care. If God ſhould in the leaſt moment withhold the influence of his providence, we ſhould melt into nothing, as the impreſſion of a Seal upon the water, vaniſhes, as ſoon as the Seal is removed, or as the reflection of the face in the glaſs diſappears upon the firſt inſtant of our removal from it. The light in the air is by participation of the light of the Sun; The light in the air withdraws upon the departure of the Sun The Phyſical and moral goodneſs the Creature would vaniſh upon the removal of God from it, who is the Fountain of both.

What an Artificer doth work may continue, though the workman dies, becauſe what he doth is materially, as to the matter of it, ready to his hands, he creates p. 24not the matter, but only ſets materials together, and diſpoſeth them into ſuch a form and Figure; But God gives a being to the matter and form of all things, and therefore the continuance of that being depends upon his preſerving influence.**Stillingſleet Orig. ſacrae. lib. 3. cap. 3. §. 3. God upholds the World and cauſes all thoſe laws which he hath impreſſed upon every Creature, to be put in execution; not as a man that makes a watch, and winds it up, and then ſuffers it to go of it ſelf; Or that turns a River into another Channel, and lets it alone to run in the graſſ he hath made for it; but there is a continual concurrence of God to this goodly frame. For they do not only live but move in him, or by him; his living and omnipotent power runs through every vein of the Creation, giving it life and motion and ordering the acts of every part of this great body. All the motions, of ſecond cauſes are ultimately reſolved into the Providence of God, who holds the firſt link of them in his hands.**Hoſ. 2.21, 22.Hos 2:21Hos 2:22 More particularly the nature of Providence may be explained by Two propoſitions.

Firſt Propoſition. The univerſality of it. His eyes run to p. 25and fro throughout the whole Earth.

Firſt 'Tis over all Creatures, 1. The higheſt. 2. The loweſt.

I. The higheſt and moſt magnificent pieces of the Creation.

1. Over Jeſus Chriſt, the firſt born of every Creature. Gods providence was in an eſpecial manner converſant about him, and fixed upon him. It was by the determinate Counſel of God, that he was delivered up:**Acts. 2.23.Acts 2:23 His providence was diligently exerciſed about him in his whole courſe. Chriſt anſwers his Mothers ſolicitouſneſs with the care his Father took of him.**Luk. 2.49. wiſt you not that I must be about my Fathers buſineſs? foreign Hammond in loc.Luke 2:49 Do you not know that I am about thoſe things my Father takes care of? * This expoſition beſt agrees with his reproof, who blames them for creating ſo much trouble to themſelves upon their miſſing him in the Town. 'Tis not, why do you interrupt me in my diſpute with the Jewiſh Doctors? But [How is it that you ſought me? Do you think I am not under the care of my Father?] It was particularly exerciſed on him in the midſt of his paſſion.**Zach. 3.9.Zech 3:9 Seven eyes were upon the Stone, Seven a number of perfection, a perfect and peculiar care of God attended him.

p. 262. Over Angels and Men. The Soul of the leaſt Animal and the ſmalleſt Plant is formed and preſerved by God, but the breath of Mankind is more particularly in his hand: Job. 12.10. In whoſe hand is the Soul of every living thing, and the breath of all Mankind.

1. Over good Angels and Men. He charges his Angels with folly and weakneſs. They cannot direct themſelves without his wiſdom, nor preſerve themſelves without his power. God hath a Book of Providence wherein he writes down who ſhall be preſerved, and this Book Moſes underſtands, Exod. 32.33. Whoſoever hath ſinned against me, him will I blot out of my Book; not the Book of Election; no names written there are blotted out, but out of the Book of Providence. As it is underſtood, Iſa. 4.3. [every one that is written among the living in Jeruſalem, [i. e. every one whom God deſigns to preſervation and deliverance.**Hortons Serm. Pſ. 87. p. 56.Ps 87 That God, ſurely, that hath a care of the mean animals, will not be careleſs of his affectionate Worſhippers. He that feeds the Ravens, will not ſtarve his Doves. He that ſatisfies the Ravening p. 27Wolf, will not famiſh his gentle Lambs and harmleſs Sheep. He ſhelters Jacob from Labans fury, and**Gen. 31.29.Gen 31:29 tutors him how he ſhould carry himſelf towards the good man. He brought Haman out of favour, and ſet Mordecai in his place for the deliverance of the Jews which were deſign'd for ſlaughter.

2. Over evil Angels and Men. Gods power preſerves them, his patience ſuffers them, his wiſdom orders them and their evil purpoſes and performances to his own glory. The Devil cannot arreſt Job, nor touch a Lamb of his Flock, nor a hair of his head, without a commiſſion from God. He cannot enter into one filthy Swine in the Gaderens herd, without asking our Saviour leave. Whatever he doth, he hath a grant or permiſſion from Heaven for it. Gods ſpecial providence is over his people, but his general Providence over all Kingdoms and Countreys.

He takes care of Syria, as well as of Judaea, and ſends Eliſha to anoint Hazael King of Syria, as well as Jehu King of Iſrael. **1 King. 19.15.1 Kgs 19:15Though Iſhmael had mocks for Iſaac, yet the God of Iſaac provided for the wants of Iſhmael. **Gen. 25.16, 17, 18.Gen 25:16Gen 25:17Gen 25:18He cauſeth his Sun p. 28to ſhine upon the unjuſt as well as the juſt, to produce Fruits and plants for their preſervation.

II. Over the meaneſt Creatures. As the Suns light, ſo Gods Providence diſdains not the meaneſt wormes. 'Tis obſerved, that in the enumeration of the works of Creation,**Gen. 1.21.Gen 1:21 only the great Whales and ſmall creeping things are mentioned, and not the intermediate Creatures, to ſhew that the leaſt as well as the greateſt are under his care. 'Tis one of his Titles to be the preſerver of Beaſts as well as men. **Neh. 9.6.Neh 9:6He is the great Caterer for all Creatures.**Pſ. 104.21.Ps 104:21 The young Lyons ſeek their meat from God. They attend him for their daily portion, and what they gather and meet with in their purſuit, is Gods gift to them, verſ. 27, 28. He liſtens to the cries of the young Ravens, though they are Birds of Prey.**Pſal. 147.9.Ps 147:9 He gives to the Beaſt his food, and to the young Ravens which cry. In Pſalm 104. David throughout the whole reads a particular Lecture of this Doctrine, wherein you may take a proſpect of Gods Providence all over the world. He acts them by a Commandment and imprinted Law upon their natures, p. 29and makes them obſerve exactly thoſe ſtatutes he enacts for the guidance of them in their proper operations. Pſal. 147.15. [he ſendeth forth his Commandment upon Earth, and his word runs very ſwiftly,] viz. his word of Providence. God keeps them in the obſervation of their firſt ordinance.**Pſal. 119.91. They continue this day according to thine Ordinances, for all are thy Servants. i. e. The Earth and what is upon it.Ps 119:91 They obſerve their ſtations, the Law God hath ſet them, as if they had a rational knowledge of their duty in their particular motions, Pſ. 104.19. the Sun knoweth his going down. Sometimes he makes them inſtruments of his Miniſtry to us; ſometimes executioners of his judgments. Lice and Frogs arm themſelves at his command to puniſh Egypt. He makes a Whale to attend Jonas dropping into the Sea, to be an inſtrument both to puniſh and preſerve him; Yea, and which is more wonderfull, the multitude of the very Cattle is brought among others as a reaſon of a peoples preſervation from deſtruction, Jonah 4.11. the multitude of the Cattle are joyned with the multitude of the infants, as an argument to ſpare Nineveh. He remembers Noah's Cattle as well as his Sons. Gen. 8.1. God remembred Noah and every living thing, and all the Cattle that p. 30were with him in**A particular Act of remembrance is exerciſed by God for the very Cattle. the Ark. He numbers the very hairs of our heads, that not one falls without his Will. Not only the immortal Soul, but the decaying body; not only the vital parts of that body, but the inconſiderable hairs of the head, are under his care.

I. This is no diſhonour to God, to take care of the meanest Creatures. 'Tis as honourable for his power to preſerve them, and his Wiſdom to govern them, as for both to create them. 'Tis one part of a mans righteouſneſs to be merciful to his beaſt which he never made, and is it not a part of Gods righteouſnes, as the Rector of the World, to take care of thoſe Creatures which he did not diſdain to give a being to?

II. It rather conduceth to his honour.

1. The honour of his goodneſs. It ſhews the comprehenſiveneſs of his goodneſs which embraceth in the arms of his Providence, the loweſt Worm as well as the higheſt Angel. Shall infinite goodneſs frame a thing, and make no proviſion for its ſubſiſtance? At the firſt Creation he acknowledged whatever he had created, good in his kind, good in themſelves, p. 13good in order to the end, for which he created them; 'tis therefore an honourable thing for his goodneſs to conduct them to that end, which in their Creation he deſign'd them for; and not leave them wild diſorders unſutable to the end of that goodneſs which firſt called them into being. If he grow out of love with the operations of his hands, he would ſeem to grow out of love with his own goodneſs that formed them.

2. The honour of his Power and Wiſdom. The Power of God is as much ſeen in making an inſect full of life and ſpirit in all the parts of it, to perform all the actions ſuitable to its life and nature, as in making Creatures of a greater bulk, and is it not for the honour of his power to preſerve them, and the honour of his Wiſdom to direct theſe little animals to the end he intended in their Creation; for as little as they ſeem to be, an end they have, and glorious too, for natura nihil facit fruſtra. It ſeems not to conſiſt with his wiſdom to neglect that which he hath vouchſafed to Create. And though the Apoſtle ſeems to deny Gods care of Brutes. 1 Cor. 9. Doth God take p. 32care for Oxen? 'Tis true God did not in that Law only take care of Oxen, i. e. with a legiſlative care, as making a Law only for them, though with a providential care he doth; but the Apoſtle there doth not deny Gods care for Oxen, but makes an argument a minori ad majus.

2. Providence extends to all the actions and motions of the Creature. Every ſecond cauſe implies a dependance upon a firſt cauſe in its operation. If God did not extend his Providence over the actions of Creatures, he would not every where and in all things and beings be the firſt Cauſe.

1. To natural actions, What an orderly motion is there in the natural actions of Creatures which evidenceth a guidance by an higher reaſon, ſince they have none of their own? How do fiſh ſerve ſeveral coaſts at ſeveral ſeaſons, as if ſent upon a particular meſſage by God? This cannot be by any other faculty then the inſtinct their Maker hath put into them. Plants that grow between a barren and fruitful Soil, ſhoot all their roots towards the moiſt and fruitful ground; by what other cauſe then a ſecret direction of Providential Wiſdom?**Andrews Catechiſtical Doctrine. p. 60. There is a Law impreſt p. 33upon them and their motions, that are ſo orderly, as if they were acted according to a Covenant and agreement between them and their Creator, and therefore called the Covenant of the day and night. **Jer. 33.20.Jer 33:20What avails the toyl and labour of man in plowing, trading, watching, unleſs God influence, unleſs he bleſs, unleſs he keep the City? The proceed of all things depends upon his goodneſs in bleſſing, and his power in preſerving. God ſignified this, when he gave the Law from Mount Sinai, promiſing the People, that if they kept his Commandments, he would give them rain in due ſeaſon, and that the Earth ſhould bring forth her Fruit.**Levit. 26.3, 4. Then will I give you rain, and the Land ſhall yield her increaſe, and the trees of the field ſhall yield their fruit.Lev 26:3Lev 26:4 Evidencing thereby, that thoſe natural cauſes can produce nothing without his bleſſing, that though they have natural principles to produce ſuch Fruits according to their natures, yet he can put a ſtop to their operations, and make all their Fruits abortive. He weighs the waters, how much ſhall be poured out in ſhowres of rain upon the parched Earth. He makes a decree for the rain, and gives the Clouds a Commiſſion to diſſolve themſelves ſo much and no more.**Job, 28.23 24, 25. 26. Yea, p. 34he doth order the conduct of them by counſel, as imploying his wiſdom about theſe things which are of concern to the World. Job 37.11, 12. He ſcattereth his bright Cloud, and it is turned round about by his Counſels, that they may do whatſoever he commands them upon the face of the World in the Earth.

2. To Civil actions. Counſels of men are ordered by him to other ends then what they aim at, and which their Wiſdom cannot diſcover. God ſtirred up Senacherib to be the Executioner of his juſtice upon the Jews, and afterwards upon the Aegyptians, when that great King deſigned only the ſatisfaction of his ambition in the enlarging his Kingdom and ſupporting his greatneſs. * Iſa. 10.6, 7. I will ſend him againſt an Hypocritical nation, and againſt the people of my wrath, how be it he means not ſo, neither doth his heart think ſo, [He deſigns not to be an inſtrument of my juſtice] but it is in his heart to deſtroy and cut off Nations, not a few. His thoughts and aims were far different from Gods thoughts. The hearts of Kings are in his hands, as wax in the hands of a man, which he can work p. 35into what form and ſhape he pleaſes. He hath the ſoveraignty over, and the ordering the hearts of Magiſtrates, Pſal. 47.9. the ſhields of the Earth belong unto God. Counſels of men for the good of his people, are his act. The Princes adviſed Jeremiah and Baruch. Jer. 36.19. to hide themſelves which they did, yet ver. 26. it is ſaid the Lord hid them. Though they followed the advice of their Courtfriends, yet they could not have been ſecured, had not God ſtep't in by his providential care, and covered them with his hand. It was the Courtiers Counſel, but God challenges the honour of the ſucceſs.

Military actions are ordered by him. Marſhal emylopments are ordered by his providence. He is the great General of Armies: 'Tis obſerved that in the two Prophets, Iſaiah and Jeremiah, God is called the Lord of Hoſts no leſs then a Hundred and Thirty times.Arrowſmith Cha… o… Principles Exercit. 1. §. 1.

3. To preternatural actions. God doth command Creatures to do thoſe things which are no way ſuitable to their inclinations and gives them ſometimes for his own ſervice a writt of eaſe from the performance p. 36of the natural Law he hath impreſſed upon them. A devouring Raven is made by the Providence of God, the prophets Caterer in a time of Famine.**1 King. 17.4.1 Kgs 17:4 God inſtructs a ravenous Bird in a leſſon of abſtinence for Elijah's ſafety, and makes it both a Cook and a Serving man to the Prophet. The Whale that delights to play about the deepeſt part of the Ocean, approaches to the ſhore, and attends upon Jonah to tranſport him to the dry Land.**Jonah 2.10.Jonah 2:10 The fire**Dan. 3.Dan 3 was ſlacked by God, that it ſhould not ſinge the leaſt hair of the three Childrens heads, but was let looſe to conſume the Officers of the Court. The mouths of the ravenous Lyons which had been kept with an empty ſtomach, were muzled by God, that they ſhould not prey upon Daniel in a whole nights ſpace. God taught them an Heroical temperance with ſo dainty a diſh at their mouths, and yet they tore the accuſers in a trice.

4. To all ſupernatural and miraculous actions of the Creatures which are as ſo many new Creations. As when the Sun went backward in Hezekiah's time; when it ſtood ſtill in the valley of Ajalon, that p. 37Joſhuah might compleat his Victory on the Canaanites. The boyſterous waves ſtood on a heap like Walls to ſecure the Iſraelites paſſage, but returning to their natural motion, were the Aegyptians Sepulchre. When Creatures have ſtept out of their natural courſe, it could not be the act of the Creature, it being ſo much againſt and above their natures, but it muſt be by the order of ſome Superior Power.

5. To all fortuitous actions. What is caſual to us, is ordained by God; as effects ſtand related to the ſecond cauſe, they are many times contingent; but as they ſtand related to the firſt cauſe, they are acts of his Counſel, and directed by his Wiſdom. God never left ſecond cauſes to ſtraggle and operate in a Vagabond way; though the effect ſeem to us to be a looſe act of the Creature, yet it is directed by a Superior cauſe to a higher end then we can preſently imagine. The whole diſpoſing of the lot which is caſt into the lap, is from the Lord.Pro. 16.33.Prov 16:33 A Souldier ſhoots an arrow at random, and God guides it to be the Executioner of Ahab for his Sin;**1 King. 22.34.1 Kgs 22:34 which Death was foretold p. 38by Micajah, v. 17, 28, God gives us a certain Rule to judge of ſuch contingencies, Exod. 21.13. And if a man lye not in wait, but God deliver him into his hand. A man accidentally kills another, but it is done by a ſecret commiſſion from God. [God delivered him into his hands.] Providence is the great Clock, keeping time and order, not only hourly, but inſtantly to its own honour.**Fuller Eccleſ. Hiſt. C…nt. 6. book 2. p. 51.

6. To all voluntary actions.

1. To good actions. Not by compelling, but ſweetly inclining, determining the Will, ſo that it doth that willingly, which by an unknown and unſeen neceſſity cannot be omitted. It conſtrains not a man to good againſt his will, but powerfully moves the will to do that by conſent, which God hath determined ſhall be done. The way of man is not in himſelf, the motion is mans, the action is mans, but the direction of his ſteps is from God. Jer. 10.23. 'Tis not in man that walketh, to direct his ſteps.

2. To evil actions.

1. In permitting them to be done. Idolatries and follies of the Heathen were permitted by God. He checked them p. 39not in their courſe, but laid the reins upon their necks, and ſuffered them to run what race they pleaſed, Acts 14.16. Who in times paſt ſuffered all nations to walk in their own wayes. Not the moſt execrable villany that ever was committed in the world, could have been done without his permiſſion. Sin is not amabile propter ſe, and therefore the permiſſion of it is not deſireable in itſelf, but the permiſſion of it is only deſireable and honeſtatur ex ſine. God is good and wiſe and righteous in all his acts; ſo likewiſe in this act of permitting ſin and therefore he wills it out of ſome good and righteous end, which belongs to the manifeſtation of his glory, which …s that he intends in all the acts of his will; of which this is one. Wicked men are ſaid to be a ſtaff in Gods hand, as a man manages a ſtaff which is in his own power, ſo doth God manage wicked men for his own holy purpoſes, and they can go no further then God gives them licence.

2. In ordering them. God governs them by his own unſearchable Wiſdom and Goodneſs, and directs them to the beſt and holieſt ends. Contrary to the p. 40natures of the ſins, and the intentions of of the ſinner. Joſeph's Brothers ſold him to gratifie their revenge, and God ordered it for their preſervation in a time of famine. Pharaoh's hardneſs is ordered by God for his own glory, and that Kings deſtruction: God decrees the delivering up Chriſt to Death, and Herod, Pilate, the Phariſees and common rout of People in ſatisfying their own paſſion, do but execute what God had before ordained. Act. 4.28. for to do whatſoever thy hand and thy Counſel determined before to be done. Judas his Covetouſneſs and the Devils malice are ordered by God to execute his decree for the redemption of the World. Titus the Emperour, his ambition led him to Jeruſalem, but Gods end is the fulfilling of his threatnings, and the taking revenge upon the Jews for their murdering of Chriſt. The aim of the Phyſician is the Patients health, when the intent of the Leeches is only to ſuck the blood. God hath holy ends in permitting ſin, while man hath unworthy ends in committing it. The rain which makes the Earth fruitful is exhaled out of the Salt-waters, which would of themſelves p. 41ſpoil the ground and make it unfruitful. The deceiver and the deceived are his, Joh. 12.16. Both the action of the Devil the Seducer, and of wicked men the ſeduced are reſtrained by God within due bounds, in ſubſerviency to his righteous will. [for with him is ſtrength and wiſdom.]

Second Propoſition 2. As Providence is univerſal, ſo it is myſterious. Who can trace the motions of Gods eyes in their race? He makes the Clouds his Chariot in his motions about the Earth,**Pſal. 104.3.Ps 104:3 and his throne is in the dark. He walks upon the wings of the wind, His providential ſpeed makes it too quick for our underſtanding. His wayes are myſterious, and put the reaſon and wiſdom of men to a ſtand. The cleareſt ſighted Servants of God do not ſee the bottom of his works, the motion of Gods eyes is too quick for ours.

John Baptiſt is ſo aſtoniſht at the ſtrange condeſcention of his Saviour to be baptiſed of him, that he forbids it;**Mat. 3.14.Matt 3:14 Man is a weak Creature, and can not trace or ſent out the wiſdom of God.

But this myſteriouſneſs and darkneſs of Providence adds a luſtre to it. As ſtones ſet in Ebony, though the grounds p. 42be dark, make the beauty and ſparkling the clearer.

1. His wayes are above humane methods. Dark Providences are often the groundwork of ſome excellent piece he is about to diſcover to the world. His methods are like a plaited Picture, which on the one ſide repreſents a Negro, on the other a Beauty. He lets Sarahs womb be dead, and then brings out the root of a numerous progeny. He makes Jacob a Cripple, and then a Prince to prevail with God; He gives him a wound, and then a bleſſing. He ſends not the Goſpel till reaſon was nonpluſt, and that the world in that higheſt wiſdom it had at that time attained unto, was not able to arrive to the knowledge of God. 1 Cor. 1.21. After that the World by Wiſdom knew not God, it pleaſed God by the fooliſhneſs of preaching to ſave them that believe.

2. His ends are of a higher ſtrain then the aims of men, who would have thought that the forces Cyrus raiſed againſt Babylon to ſatisfie his own ambition, ſhould be a means to deliver the Iſralites and reſtore the Worſhip of God in the Temple? God had this end, which Iſaiah p. 43prophecyed of, and Cyurs never dreamt of, Iſa. 44.28. That ſaith of Cyrus thou art my Shepherd and ſhalt perform all my pleaſure, even ſaying that Jeruſalem ſhall be built, &c.**Iſa. 45.1.Isa 45:1 And this a long time before Cyrus was born: Pharaoh ſent Iſrael away in the very night, at the end of the four hundred and thirty years, the time perfixt by God he could not keep them longer becauſe Gods promiſe, he would not becauſe of Gods Plagues. God aims at the glorifying his truth, in keeping touch with his word. Pharaoh deſigns not the accompliſhing Gods will, but his deliverance from Gods judgements.

There is an obſervable conſideration to this purpoſe, how Gods ends are far different from mans. Luke 2.1, 4. In the taxing the whole World by Auguſtus. Auguſtus out of pride to ſee what a numerous people he was Prince of, would tax the whole world: Some tell us he had appointed the enrolling the whole Empire Twenty Seven years before the Birth of our Saviour, and had proclaimed it at Tarracon in Spain: But ſoon after this proclamation, Auguſtus found a breaking out of ſome ſtirrs, and thereupon p. 44deferred his reſolution to ſome other fit time, which was the very time of the birth of Chriſt. See now Gods wiſe diſpoſal of things, in changing Auguſtus's reſolution, and deferring it till the Forty Fourth year of his Reign, when Chriſt was ready to come into the World! And this by giving occaſion, yea, neceſſitating Mary to come from Nazareth, where Joſeph and Mary dwelt, who perhaps being big with Chid, without this neceſſity laid upon her by the Emperors edict, would not have ventured upon the Journey to Bethlehem: there ſhe falls in travell, that ſo Chriſt the ſeed of David being conceived in Nazareth ſhould be born at Bethlem, where Jeſſe lived and David was born. How wiſely doth God order the ambition and pride of men to fulfil his own predictions, and to publiſh the truth of Chriſts birth of the ſeed of David, for the names of Joſeph and Mary were found in the Records of Rome in Tertullians time?

3. God hath ſeveral ends in the ſame action. Jacob is oppreſt with Famine, Pharaoh enricht with plenty, but Joſeph's impriſonment is in order to his Fathers p. 45relief, and Pharaohs wealth; his Miſtreſſes anger flings him into a Priſon. Joſeph is wronged, and hath Captivity for a reward of his chaſtity. God makes it a ſtep to his advancement, and by this way brings him from a Captive to be a favourite. What is Gods end? Not only to preſerve the Aegyptian Nation, but old Jacob and his Family. Was this all that God aimed at? No, He hath a further deſign, and lays the Foundation of ſomething to be acted in the future age. By this means Jacob is brought into Aegypt, leaves his poſterity there, makes way for that glory in the working of the future miracles for their deliverance, ſuch an action that the world ſhould continually ring of, and which ſhould be a type of the ſpiritual deliverance by Chriſt.

4. God has more remote ends then ſhort ſighted Souls are able to eſpy. God doth not eye the preſent advantage of himſelf and his Creature, but hath an eye to his own glory in all, yea, in the very laſt ages of the world. In ſmall things, there are often great deſigns laid by God, and myſteries in the leaſt of his acts. Iſaack was delivered from his Fathers Sword, p. 46when he was intentionally dead, to ſet forth to the World a type of Chriſts reſurrection, and a Ram is conducted thither by God, and entangled in the thickets, and appointed to ſacrifice, whereby God ſets forth a type of Chriſts death.**Halls Contempl. p. 796. He uſeth the captivities of the People to enlarge the bounds of the Goſpel.

The wiſe men were guided by a Star to Chriſt as King of the Jews, and come to pay homage to him in his infancy; when was the foundation of this remarkable event laid? Probably in Balaams prophecy (24. Numb. 17. I ſhall ſee him, but not now, I ſhall behold him, but not nigh. There ſhall come a Star out of Jacob, and a Scepter ſhall riſe out of Iſrael, &c.) tranſmitted by tradition to thoſe Wiſe men, and perhaps renewed by Sibylla Chaldaea, and confirm'd in their minds by the Jews, whilſt in the Babyloniſh captivity they converſed with them. Thus God many ages before in this prophecy had an end in promoting the readier entertainment of Chriſt among this people, when he ſhould be born; what the wiſe mens end was, the Scripture doth not acquaint us, but however, there gifts were a means to p. 47preſerve our Saviour, Joſeph and Mary from the rage of a Tyrant, and affording them wherewithal to ſupport them in Aegypt, whether they were ordered by God to fly for ſecurity. So**2 King. 7.1, 2, 17.2 Kgs 7:12 Kgs 7:22 Kgs 7:17 God threatens by the Prophet the Noble man for his ſcoffing unbelief, that though he ſhould ſee the plenty, that he ſhould not taſte of it. See how God doth order Second cauſes, naturally to bring about his own decree! The King gives this perſon charge of the gate; whilſt the People croud for proviſion to ſatisfie their hunger, they accompliſh the threatning which they had no intentions to do and trod him to death. Now I come to ſhew, That there is a Providence,

1. The wiſdom of God would not be ſo perſpicuous were there not a providence in the World. 'Tis eminent in the Creation, but more illuſtrious in the Government of the Creatures. A muſician diſcovers more skill in the touching an inſtrument and ordering the ſtrings, to ſound what notes he pleaſeth, then he doth in the firſt framing and making of it.**Iſa. 28.29. This alſo comes from the Lord of Hoſts which is wonderful in Counſel and excellent in working.Isa 28:29 All Gods providences are but his touch of the ſtrings of this great inſtrument of the World. p. 48And all his works are excellent, becauſe they are the fruit of his wonderful counſel and unſearchable wiſdom, which is moſt ſeen in his providence, as in reading the verſes before. His power is glorified in creating and upholding this Fabrick: How ſhall his wiſdom be gloryfied but in his government of it? Surely God will be no leſs intent upon the honour of his wiſdom, then upon that of his power. For if any attribute may be ſaid to excell another, it is his wiſdom and holineſs, becauſe thoſe are perfections which God hath ſtampt upon the nobler part of his Creation. Inferiour Creatures have more power and ſtrength then man, but Wiſdom is the perfection of a rational Creature. Now it is Gods Wiſdom to direct all things to their proper end as well as to appoint them their ends which direction muſt be by a particular providence, eſpecially in thoſe things which know not their end, and have no reaſon to guide them; We know in the World it is not a part of Wiſdom to leave things to chance, but to ſtate our ends, and … platform of thoſe means which di… an attaining of them. And Wiſ… … p. 49moſt ſeen in drawing all things together, and making them ſubſervient to the end, he hath fixed to himſelf; and therefore one of the great things that ſhall be admired at laſt, next to the great work of redemption, will be the harmony and concent of thoſe things which ſeemed contrary, how they did all conſpire for the bringing about that end which God aimed at.

Secondly. 2. The means whereby God acts, diſcover a providence, He acts

I. By ſmall means. The conſiderable actions in the World have uſually very ſmall beginnings. As of a few letters, how many Thouſand words are made, of Ten figures, how many Thouſand Numbers? And a point is the beginning of all Geometry. A little ſtone flung into a pond, makes a little circle, then a greater, till it inlargeth it ſelf to both the ſides. So from ſmall beginnings, God doth cauſe an efflux through the whole World.

1. He uſeth ſmall means in his ordinary works. The common works of nature ſpring from ſmall beginnings. Great Plants are formed from ſmall ſeeds. The p. 50Clouds which water the great Garden of the World, are but a Collection of Vapours. The nobleſt operations of the Soul are wrought in an Organ, viz. the Brain, compoſed of coagulated Phlegm. Who would imagine that Saul in ſeeking his Fathers Aſſes, ſhould find a Kingdom?

2. In his extraordinary works he uſeth ſmall means. Eliſha that waited upon Elijah, and poured water upon his hands, ſhall do greater miracles then his Maſter. And the Apoſtles ſhall do greater works then Chriſt;**John. 14.12.John 14:12 that the world may know that God is not tyed to any means that men count excellent, that all Creatures are his, and act not of themſelves, but by his Spirit and power.

In his extraordinary works of Justice. He makes a Rod in the hand of Moſes to confound the skill of the Aegyptian Magicians: He commiſſioned Froggs and Flyes to countercheck a powerful and mighty people; When Benhadad was ſo proud as to ſay, the duſt of Samaria ſhould not ſuffice for handfuls for his Army, God ſcattered his army by the Lacquies of the Princes**1 King 3.14. … …ng m… of the Princes of the Pr… inces.1 Kgs 3:14 about two hundred thirty two v. 15. The little ſling in the hand of David p. 51a youth, guided by Gods eye and hand, is a match fit enough for a blaſphemous Gyant, and defeats the ſtrength of a Weavers beam.

In his extraordinary works of mercy.

1. In the deliverance of a people or perſon. A dream was the occaſion of Joſephs greatneſs and Joſephs preſervation. He uſed the Cacklings of Geeſe to ſave the Roman Capitol from a ſurprize by the Gauls. He picks out Gideon to be a General, who was leaſt in his Fathers eſteem;**Judg. 6.15.Judg 6:15 and what did his army conſiſt of, but few, and thoſe fearful;**Judg. 7.6, 7.Judg 7:6Judg 7:7 thoſe that took water with their hands, (which as Joſephus ſaith, is a natural ſign of fear) did God chooſe out to overthrow the Midianites, who had over-ſpread the Land as Graſſhoppers, to ſhew that he can make the moſt fearful men to be ſufficient inſtruments againſt the greateſt powers, when the concernments of hi… Church and People lye at ſtake.

God ſo delights in thus baſiling the pride of men, that Aſa uſes it as an argument to move God to deliver him in the ſtrait he was in, when Zerah the Aeth… pian came againſt him with a great multitude, p. 52when he was but a ſmall point and center in the midſt of a wide circumference.**2 Chron. 14.11. Lord, it is nothing with thee to help with many or with few.2 Chr 14:11 Hereby God ſets off his own power, and evidenceth his ſuperintendent care of his People. It was more ſignally the arm of God for Moſes to confound Pharaoh with his Lice and Frogs, then if he had beaten him in a plain field with his Six Hundred Thouſand Iſraelites.

2. In the Salvation of the Soul. Our Saviour himſelf, though God the great redeemer of the World, was ſo mean in the eyes of the World, that he calls himſelf a worm, and no man. **Pſal. 22.6.Ps 22:6He picks out many times the moſt vnlikely perſons to accompliſh the greateſt purpoſes for mens Souls. He lodgeth the Treaſures of Wiſdom in Veſſels of Earth; He choſe not the Cedars of Lebanon, but the Shrubbs of the valley, not the learned Phariſees of Jeruſalem, but the poor men of Galilee, out of the mouthes of Babes and Sucklings, he ordains praiſe to himſelf.

The Apoſtles breeding was not capable of ennobling their minds, and ſitting them for ſuch great actions as Chriſt employed them in. But after he had newmoulded and enflamed, their Spirits he p. 53made them of Fiſhermen, greater conquerors of the World, then the moſt magnified Grandees could pretend to.

Thus Salvation is wrought by a crucified Chriſt, and that God who made the world by wiſdom, would ſave it by the fooliſhneſs of preaching, And make Paul, the leaſt of the Apoſtles as he terms himſelf, more ſuccesful then thoſe who had been inſtructed at the feet of Chriſt.**2 Cor. 15.9, 10.

2. By contrary means. God by his Providence makes contrary things contribute to his glory, as contrary Colours in a picture do to the beauty of the piece. Nature is Gods inſtrument to do whatſoever he pleaſes, and therefore nothing ſo contrary, but he may bring to his own ends. As in ſome Engines you ſhall ſee wheels have contrary motions, and yet all in order to one and the ſame end. God cured thoſe by a Brazen Serpent, which were ſtung by the fiery ones, whereas Braſs is naturally hurtful to thoſe that are bit by Serpents.**Grotius. Mat. 20.16. Aes naturaliter nocet foreign.Matt 20:16

1. Afflictions. Joſeph is ſold for a ſlave, and God ſends him as a Harbinger; his Brothers ſold him to deſtroy him, and God ſends him to ſave them. p. 54Pauls Bonds in the opinion of ſome might have ſtiffled the Goſpel, but he tells us, that they had fallen out to the furtherance of the Goſpel, 1 Phil. 12.

2. Sins. **Hall contempl. book 3. p. 806, 807.God doth often effect his juſt Will by our weakneſs, neither thereby juſtifying our infirmities, nor blemiſhing his own action: Jacob gets the bleſſing by unlawful means, telling no leſs then two lies to attain it; [I am Eſau, and this is veniſon] But hereby God brings about the performance of his promiſe, which Iſaac's natural affection to Eſau would have hindred Jacob of.

The breach of the firſt Covenant was an occaſion of introducing a better. Mans ſinning away his firſt ſtock, was an occaſion to God to enrich him with a ſurer. The loſs of his original righteouſneſs made way for a clearer and more durable. The folly of man made way for the evidence of Gods wiſdom, and the ſin of man for the manifeſtation of his grace; and by the wiſe diſpoſal of God, opens a way for the honour of thoſe attributes, which would not elſe have been experimentally known by the Sons of men.

p. 553. Caſual means. The Viper which leapt upon Pauls hand out of the bundle of ſticks, was a caſual act, but deſigned by the providence of God for the propagation of the Goſpel. Pharaoh's Daughter comes caſually to waſh her ſelf in the river, but indeed conducted by the ſecret influence of God upon her, to reſcue Moſes expoſed to a forlorn condition, and breed him up in the Aegyptian learning, that he might be the fitter to be his kindreds deliverer. Saul had been hunting David, and at laſt had lodged him in a place whence he could not well eſcape, and being ready to ſeize upon him in that very inſtant of time, a Poſt comes to Saul and brings the news that the Philistines had invaded the Land, which cut out other work for him, and David for that time eſcapes.**1 Sam. 23.26, 27, 28. Thirdly.1 Sam 23:261 Sam 23:271 Sam 23:28

3. Reaſon. Such actions and events of things are in the world, which cannot rationally be aſcribed to any other cauſe then a ſupreme providence. 'Tis ſo in common things. Men have the ſame parts, the ſame outward advantages, the ſame induſtry, and yet proſper not alike. One labours much and gets little, another uſes p. 56not altogether ſuch endeavours, and hath riches flowing in upon him. Men lay their projects deep, and queſtion not the accompliſhment of them, and are diſappointed by ſome ſtrange and unforeſeen accident. And ſometimes men attain what they deſire in a different way, and many times contrary to the Method they had projected. This is evidenced,

1. By the reſtraints upon the paſſions of men: the waves of the Sea, and the tumults of the People are much of the ſame impetuous natures, and are quelled by the ſame power.**Pſal. 65.7. which ſtilleth the noiſe of the Sea, and tumult of the People.Ps 65:7 Tumults of the People could no more be ſtilled by the force of a man, then the Waves of the Sea by a puff of breath. How ſtrangely did God qualify the hearts of the Aegyptians willingly to ſubmit to the ſale of their Land, when they might have riſen in a tumult, broke open the Granaries, and ſupplied their wants.**Gen. 47.19, 21.Gen 47:19Gen 47:21 Indeed, if the World were left to the conduct of chance and fortune, what work would the ſavage luſts and paſſions of men make among us? How is it poſſible that any but an Almighty power can temper ſo p. 57many jarring Principles and rank ſo many quarrelſom and turbulent Spirits in a due order? If thoſe bruitiſh paſſions which boyl in the hearts of men, were let looſe by that infinite power that bridles them, how ſoon would the World be run headlong into unconceivable confuſions and be rent in pieces by its own diſorders?

2. By the ſudden changes which are made upon the Spirits of men for the preſervation of others. God takes off the Spirit of ſome as he did the wheels from the Egyptian Chariots, in the very act of their rage. Paul was ſtruck down, and changed while he was yet breathing out threatnings, &c. God ſees all the workings of mens hearts, all thoſe cruel intentions in Eſau againſt his Brother Jacob, but God on a ſudden turns away that torrent of hatred, and diſpoſeth Eſau for a friendly meeting.**Gen. 33.4.Gen 33:4 And he who had before an exaſperated malice by reaſon of the loſs of his birth-right and bleſſing, was in a moment a changed man. Thus was Sauls heart changed towards David, and from a Perſecutor, turns a juſtifier of him, confeſſeth Davids innocence, p. 58and his own guilt, 1 Sam, 24.17, 18. thou art more righteous then I, for thou haſt rewarded me good, whereas I have rewarded thee evil, &c. What reaſon can be rendred for ſo ſudden a change in Saul's revengeful Spirit, which had all the force of intereſt to ſupport it, and conſidered by him at that very time? For verſ. 24, he takes ſpecial notice that his Family ſhould be diſinherited, and David be his Succeſſor in the Throne. How ſuddenly did God turn the Edge of the Sword, and the heart of an Enemy from Jehoſaphat. 2 Chron. 18.31. Jehoſaphat cried out, and the Lord helped him, and God moved them to depart from him. The holy Ghoſt emphatically aſcribes it to Gods motion of their wills, by twice expreſſing it: But ſtranger is the preſervation of the Jews from Hamans bloody deſigns, after the decree was gone out againſt them. Mordecai the Jew is made Ahaſuerus's Favourite by a ſtrange wheeling of Providence: Firſt, The Kings Eyes are held waking, and he is inclined to paſs away the ſolitarineſs of the night with a Book rather then a game, or ſome other Court paſt-time; no book did he p. 59fix on but the Records of that Empire, no place in that voluminous book, but the Chronicle of Mordecai's ſervice**Eſther 6.1, 2.Esth 6:1Esth 6:2 in the diſcovery of a treaſon againſt the Kings life; he doth not careleſly paſs it over, but enquires what recompence had been beſtowed on Mordecai for ſo conſiderable a ſervice, and this juſt before Mordecai ſhould have been deſtroyed; had Ahaſuerus ſlept, Mordecai and all his Countrey-men had been ſacrificed notwithſtanding all his Loyalty. Could this be a caſt of blind chance which had ſuch a concatenation of Evidences in it for a ſuperior power?

3. In cauſing Enemies to do things for others, which are contrary to all rules of policy. 'Tis wonderful, that the Jews, a People known to be of a ſtubborn nature, and tenacious of their Laws wherein they differed from all the nations, ſhould in the worſt of their captivities be ſo often befriended by their Conquerors, not only to rebuild their City and reedify their Temple, but at the charge of their Conquerors too. The very Enemies that had captived the Jews, though they knew them to be a People apt to rebell: p. 60That the People whoſe Temple they helped to build, would keep up a diſtinct worſhip and difference in Religion, which is uſually attended with the greateſt animoſities. And when they knew it to be ſo ſtrong in ſcituation as to be a fort as well as a place of Worſhip. That for this, their Enemies ſhould furniſh them with materials, when they were not in a condition to procure any for themſelves, and give them money out of the publick Exchecquer, and timber out of the Kings Forreſt, as we read.**Ezra 1.1, 2, 4, 7. Ezra 4.12, 15, 19 Ezra 6.4, 5, 8, 9, 11. 2 Nebem. 8.Ezra 1:1Ezra 1:2Ezra 1:4Ezra 1:7Ezra 4:12Ezra 4:15Ezra 4:19Ezra 6:4Ezra 6:5Ezra 6:8Ezra 6:9Ezra 6:11Ezra 6:2 And all this they lookt upon as the hand of God. Ezra 6.22. [The Lord had turned the heart of the King of Aſſyria unto them, to ſtrengthen their hands in the work of the houſe of God. And the Heathen Artaxerxes takes notice of it. Cicero tells us, that in his time Gold was carried out of Italy for the ornament of the Temple. They had their rites in Religion preſerved intire under the Roman Government, though more different from the Roman cuſtomes then any Nation ſubdued by them. Dion and Seneca and others obſerve, that where ever they were tranſplanted, they proſper'd and gave Laws p. 61to the victors. And this was ſo generally acknowledged, that Hamans Cabinet counſel (who were ſurely none of the meaneſt States men,) gave him no hopes of ſucceſs, when he appeared againſt Mordecai, becauſe he was of the race of the Jews, **Esth. 6.13.Esth 6:13ſo much did God own them by his gracious Providence: They were alſo ſo intire in all their Captivities before their crucifying of our Lord and Saviour, that they count their genealogies.

4. In infatuating the Counſels of men. God ſets a ſtamp of folly upon the Wiſdom of men, Iſa. 44:25. that turns the wiſe men backward, and makes their knowledge fooliſhneſs. And makes their Counſels as Chaff and Stubble. Iſaiah 33.11. [ye ſhall conceive chaff, and ſhall bring forth ſtubble. Herod was a crafty perſon, in ſo much that Chriſt calls him Fox. How fooliſh was he in managing his project of deſtroying Chriſt, his ſuppoſed competitor in the Kingdom, when the wiſe men came to Jeruſalem, and brought the news of the birth of a King of the Jews? He calls a Synod of the ableſt men among the Jews. The reſult of it is to manifeſt the truth of Gods prediction in the place of p. 62our Saviours birth, and to direct the wiſe men in their way to him. Herod had no reſolutions, but bloody, concerning Chriſt.**Mat. 2.3, 4, 5, 6, 7, 8.Matt 2:3Matt 2:4Matt 2:5Matt 2:6Matt 2:7Matt 2:8 God blinds his mind in the midſt of all his craft, that he ſees not thoſe rational waies, which he might make uſe of for the deſtruction of that which he feared; he ſends thoſe wiſe men meer ſtrangers to him, and intruſts them with ſo great a concern; he goes not himſelf, nor ſends any of his guard with them to cut him off immmediately upon the diſcovery, but leaves the whole conduct of the buſineſs to thoſe he had no acquaintance with, and of whoſe faithfulneſs he could have no aſſurance. God croſſes the intentions of men. Joab ſlew Amaſa, becauſe he thought him his rival in Davids favour, and then imagined he had rid his hands of all that could ſtand in his way; yet God raiſed up Benajah, who drew Jaob from the horns of the Altar, and cut him in pieces at Solomons command. God doth ſo order it many times, that when the moſt rational Counſel is given to men, they have not hearts to follow it. Achitophel gave as ſutable Counſel for Abſaloms deſign, as the beſt Statesman p. 63in the World could give.**2 Sam. 17.1, 2.2 Sam 17:12 Sam 17:2 To ſurprize David while he was amuz'd at his Sons rebellion, and dejected with grief at ſo unnatural an action, and whilſt his forces had not yet made their Randezvouz, and thoſe that were with him were tired in their march. Speed was beſt in attempts of this nature. David in all probability had been cut off, and the hearts of the People would have melted at the fall of their Soveraign. But Abſalom inclines rather to Huſhaies Counſel which was not ſo proper for the buſineſs he had engaged in, v. the 7th, to v. 14. Now this was from God. For the Lord had appointed to defeat the good Counſel of Ahithophel to the intent that the Lord might bring evil upon Abſalom. So fooliſh were the Egyptians againſt reaſon, in entring into the Red Sea after the Iſraelites; for could they poſſibly think that that God who had by a ſtrong hand, and an Army of Prodigies brought Iſrael out of their Captivity, and conducted them thus far, and now by a miracle opened the Red Sea, and gave them paſſage through the bowels of it, ſhould give their Enemies the ſame ſecurity in purſuing them, and p. 64unravel all that web he had been ſo long a working.

5. In making the Counſels of men ſubſervient to the very ends they deſign againſt. God brings a Cloud upon mens underſtandings, and makes them the contrivers of their own ruin, wherein they intend their own ſafety, and gains honour to himſelf by outwitting the Creature. The Babel projectors fearing to be ſcattered abroad, would erect a power to prevent, and this proved the occaſion of diſperſing them over the World in ſuch a confuſion, that they could not underſtand one another.**Gen. 11.4, 8.Gen 11:4Gen 11:8 God ordered Pharaohs policies to accompliſh the end againſt which they were directed; He is afraid Iſrael ſhould grow too mighty, and ſo wreſt the Kingdom out of his hands, and therefore he would oppreſs them to hinder their increaſe, which made them both ſtronger, and more numerous. [Exerciſe ſtrengthens men, and luxurie ſoftens the Spirit.] The Jews fear, if they ſuffered Chriſt to make a farther progreſs in his Doctrine and miracles, they ſhould loſe Caeſars favour, and expoſe their Countrey as a prey to a Roman Army; this cauſed their p. 65deſtruction by thoſe Enemies they thought by this means to prevent: God ordering it ſo, that a Roman army was poured in upon them, which ſwept them into all corners of the Earth. Prieſts and Phariſees ſit cloſe together in Counſel, how to hinder mens believing in Chriſt, and the reſult of their conſultation was to put him to death, and no man then would believe in a dead perſon, not capable of working any miracles,**Joh. 11.47, 48, 49, 50.John 11:47John 11:48John 11:49John 11:50 for the amuſing of the People, and by this means there were a greater number of believers on him, then in the time of his life, according to his own prediction, Joh. 12.32. and I if I be lifted up from the Earth, will draw all men unto me.

6. In making the fancies of men ſubſervient to their own ruine. God brings about ſtrange events by the meer imaginations and conceits of men, which are contrary to common and natural obſervation, and the ordinary courſe of rational conſequences.**2 King. 3.22, 23.2 Kgs 3:222 Kgs 3:23 The Army of the Moabites which had invaded Iſrael, thought; the two Kings of Judah and Iſrael had turned their Swords againſt one another, becauſe the riſing Sun had coloured thoſe unexpected p. 66waters, and made them look red, which they took for the blood of their Enemies, and ſo diſorderly run without examination of the truth of their conceit; but inſtead of dividing the ſpoil, they left their lives upon the points of the Iſraelites ſwords. So the Syrian Army are ſcared with a panick fear, and ſcatter themſelves upon an empty ſound.**2 King. 7.6.2 Kgs 7:6 Thus a dream ſtruck a terror into the Midianites, and the noiſe of broken pot-ſheards made them fear ſome treaſon in their Camp, and cauſed them to turn their ſwords into one anothers bowels, Judg, 7.19, 22, The Lord ſet every mans ſword againſt his fellow.

Quest. Firſt Queſtion. If Gods providence orders all things in the world, and concurrs to every thing, how will you free God from being the Author of ſin?

Anſw. Anſwer in ſeveral propoſitions.

1. 'Tis certain, God hath a hand about all the ſinful actions in the World. The ſelling Joſeph to the Iſhmaelites, was the act of his Brethren; The ſending him into Egypt, was the act of God,**Pſal. 105.17. He ſent a man before them even Joſeph, who was ſold for a Servant.Ps 105:17 Gen. 45. p. 678. It was not you that ſent me hither, but God. Where Joſeph aſcribes it more to God then to them. Their wicked intention was to be rid of him, that he might tell no more tales of them to his Father: Gods gracious intention was to advance him for his honour and their good, and to bring about this gracious purpoſe, he makes uſe of their ſinful practice. Gods end was righteous, when theirs was wicked. 'Tis ſaid, God moved David to number the People. 2 Sam. 24.1. the anger of the Lord was kindled again Iſrael, and he moved David aganiſt them to ſay, Go number Iſrael and Judah. Yet Satan is ſaid to provoke David to number the people. 1 Chron. 21.1. And Satan ſtood up againſt Iſrael, and provoked David to number Iſrael. Here are two agents; But the text mentions Gods hand in it out of Juſtice to puniſh Iſrael; Satans end, no queſtion, was out of malice to deſtroy. Satan wills it as a ſin. God as a puniſhment. God, ſay ſome, permiſſive, Satan Efficaciter. In the moſt villanous and unrighteous action that ever was done, God is ſaid to have an influence on it. p. 68God is ſaid to deliver up Chriſt, Act. 2.23. Him, being delivered by the determinate Counſel and foreknowledge of God, ye have taken, and by wicked hands have crucified and ſlain. Acts 4.28. for to do whatſoever thy hand and thy Counſel determined before to be done. Not barely as an act of his preſcience, but his Counſel, and that determinate, i. e. ſtable and irreverſible. He makes a diſtinction between thoſe two acts. In God it was an act of Counſel, in them an act of wickedneſs [by wicked hands;] there was Gods Counſel about it, an actual tradition. Rom. 8.32. He that ſpared not his own Son, but delivered him up for us all. All the Agents had ſeveral ends. God in that act aimed at the redemption of the world; Satan at the preventing it; Judas to ſatisfie his covetouſneſs; the Jews to preſerve themſelves from the Roman invaſion, and out of malice to him for ſo ſharply reproving them. God had a gracious principle of love to mankind, and acted for the Salvation of the World in it; the inſtruments had baſe principles and ends, and moved freely in obedience to them. So in the affliction of Job, both p. 69God and Satan had an hand in it. Job. 1.12. The Lord ſaid unto Satan, behold, all that he hath is in thy power. verſ. 11. Touch all that he hath, and he will curſe thee to thy face; their ends were different, the one righteous for Tryal, the other malicious againſt God, that he might be curſed, and againſt Job that he might be damned. Gods end was the brightning of his grace, and the Devils end was the ruin of his integrity and diſpoilng him of Gods favour.

2. In all Gods acts about ſin, there is no ſtain to Gods holineſs. **Senguer. Metaph. lib. 2 cap 15. §. 5.In ſecond cauſes, one and the ſame action proceeding from divers cauſes, in reſpect of one cauſe, may be ſinful; in reſpect of the other, righteous. As when two Judges condemn a guilty perſon, one condemns him out of love to juſtice, becauſe he is guilty; the other condemns him out of a private hatred and ſpleen: One reſpects him as a Malefactor only, the other as a private Enemy chiefly. Here is the ſame action with two concurring cauſes, one being wicked in it, the other righteous. Much more may we conceive it in the concurrence of the Creator, with p. 70the action of the Creature.

1. God moves every thing in his ordinary providence according to their particular natures. God moves every thing ordinarily according to the nature he finds it in. Had we ſtood in innocency, we had been moved according to that originally righteous nature, but ſince our Fall we are moved according to that nature introduced by us with the expulſion of the other. Our firſt corruption was our own act, not Gods work, we owe our Creation to God, our corruption to our ſelves. Now, ſince God will govern his Creature, I do not ſee how it can be otherwiſe, then according to the preſent nature of the Creature, unleſs God be pleaſed to alter that nature. God forces no man againſt his nature; he doth not force the will in converſion, but graciouſly and powerfully inclines it. He doth never force nor incline the will to ſin, but leaves it to the corrupt habits it hath ſettled in it ſelf. Pſal. 81.12. So I gave them up to their own hearts luſts, and they walked in their own Counſels; Counſels of their own framing, not of Gods. He moves the will which is ſponte mala, according p. 71to its own nature and Counſels. As a man flings ſeveral things out of his hand, which are of ſeveral figures, ſome ſpherical, tetragons, cylinders, conicks, ſome round and ſome ſquare; though the motion be from the agent, yet the variety of their motions is from their own figure and frame; and if any will hold his hand upon a ball in its motion, regularly it will move according to his nature and figure, and a man by caſting a boul out of his hand is the cauſe of the motion, but the bad biaſs is the cauſe of its irregular motion. The power of action is from God, but the viciouſneſs of that action from our own nature. As when a Clock or Watch hath ſome fault in any of the wheels, the man that winds it up, or putting his hand upon the wheeles moves them, he is the cauſe of the motion, but it is the flaw in it, or deficiency of ſomething is the cauſe of its erroneous motion; that error was not from the perſon that made it, or the perſon that winds it up, and ſets it on going, but from ſome other cauſe; yet till it be mended it will not go otherwiſe, ſo long as it is ſet upon motion. Our motion p. 72is from God. [Acts 17.28. in him we move] but not the diſorder of that motion. 'Tis the foulneſs of a mans ſtomach at Sea is the cauſe of his ſickneſs, and not the Pilots government of the ſhip.

2. God doth not infuſe the luſt or excite it, though he doth preſent the object about which the luſt is exerciſed. God delivered up Chriſt to the Jews, he preſented him to them: but never commanded them to crucifie him, nor infuſed that malice into them, nor quickned it; but he ſeeing ſuch a frame, withdrew his reſtraining grace, and left them to the conduct of their own vitiated wills. All the corruption in the World ariſeth from luſt in us, not from the object which God in his providence preſents to us. 2 Pet. 1.4. the corruption that is in the World through luſt. The Creature is from God, but the abuſe of it from corruption. God created the grape, and filled the Wine with a ſprightlineſs; but he doth never infuſe a drunken frame into a man, or excite it. Providence preſents us with the Wine, but the precept is to uſe it ſoberly. Can God be blamed, if that which is good in it ſelf, be turned into p. 73Poyſon by others? No more then the flower can be called a criminal, becauſe the Spiders nature turns that into venome, which is ſweet in it ſelf. Man hath ſuch a nature not from Creation, wherein God is poſitive, but from corruption, wherein God is permiſſive. Providence brings a man into ſuch a condition of poverty, but it doth not encourage his ſtubbornneſs and impatience. There is no neceſſity upon thee from God to exerciſe thy ſin under affliction, when others under the ſame exerciſe, their graces. The Rod makes the Child ſmart, but it is its own ſtubbornneſs makes it curſe. In ſhort, though it be by Gods permiſſion that we can do evil, yet it is not by his inſpiration that we will to do evil, that is wholely from our ſelves.

3. God ſupports the faculties wherewith a man ſinneth, and ſupports a man in that act wherein he ſinneth, but concurrs not to the ſinfulneſs of that act. No ſin doth properly conſiſt in the act it ſelf, as an act, but in the deficiency of that act from the rule. No action wherein there is ſin, but may be done as an action, though not as an irregular action. Killing a man p. 74is not in it ſelf unlawful, for then no magiſtrate ſhould Execute a Malefactor for murdering another, and juſtice would ceaſe in the World; man alſo muſt diveſt himſelf of all thoughts of preſerving his Life againſt an invader; but to kill a man without juſt cauſe without authority, without rule, contrary to rule, out of revenge, is unlawful. So that it is not the act, as an act, is the ſin, but the ſwerving of that act from the rule, makes it a ſinful act: So ſpeaking, as ſpeaking, is not a ſin, for it is a power and act God hath endued us with, but ſpeaking irreveverently and diſhonourably of God, or falſly and ſlandrouſly of man, or any otherwiſe irregularly, therein the ſin lyes. So that it is eaſie to conceive that an act and the viciouſneſs of it are ſeparable. That act which is the ſame in kind with another, may be laudable, and the other baſe and vile in reſpect of its circumſtances. The mind wherewith a man doth this or that act and the irregularity of it, makes a man a criminal. There is a concurrence of God to the act wherein we ſin, but the ſinfulneſs of that act is purely from the inherent corruption of the Creature. p. 75As the power and act of ſeeing is communicated to the eye by the Soul, but the ſeeing doubly or dimly, is from the vitiouſneſs of the Organ, the eye. God hath no manner of immediate efficiency in producing ſin; as the Sun is not the efficient cauſe of darkneſs, though the darkneſs immediately ſucceeds the ſetting of the Sun, but it is the deficient cauſe. So God withdraws his grace, and leaves us to that luſt which is in our wills. Act. 14.16. Who in times paſt ſuffered all Nations to walk in their own wayes. He beſtowed no grace upon them, but left them to themſelves. As a man who lets a glaſs fall out of his hand is not the efficient cauſe that the glaſs breaks, but its own brittle nature, yet he is the deficient cauſe, becauſe he withdraws his ſupport from it. God is not obliged to give us grace, becauſe we have made a total forfeiture of it. He is not a Debtor to any man by way of merit, of any thing but puniſhment. He is indeed in ſome ſence a Debtor to thoſe that are in Chriſt upon the account of Chriſts purchaſe and his own promiſe, but not by any merits of theirs.

p. 764. Gods providence is converſant about ſin, as a puniſhment, yet in a very righteous manner. God did not will the firſt ſin of Adam as a puniſhment, becauſe there was no puniſhment due to him before he ſinned, but he willed the continuance of it as a puniſhment to the nature ſub ratione boni. This being a judicial act of God, is therefore righteouſly willed by him. Puniſhment is a moral good. 'Tis alſo a righteous thing to ſuit the puniſhment to the nature of the offence, and what can be more righteous then to puniſh a man by that wherein he offends? Hence God is ſaid to give up men to ſin. Rom. 2.26, 27. for this cauſe God gave them up unto vile affections. And to ſend ſtrong deluſions that they may believe a lye. And the reaſon is rendred 2 Theſ. 2.12. that they all might be damned, who believed not the truth, but had pleaſure in unrighteouſneſs. **Theſ. 2.11.What more righteous then to make thoſe vile affections, and that unrighteouſneſs their puniſhment, which they made their pleaſure, and to leave them to purſue their own ſinful inclinations, and make them (as the Pſalmiſt ſpeaks) Pſal. 5.10. fall by their own Counſels? A p. 77Drunkards Beaſtlines is his puniſhment as well as his Sin. Thus God delivers up ſome to their own luſts as a puniſhment both to themſelves and others. As he hardened Pharaohs heart for the deſtruction both of himſelf and his People.

5. God by his providence draws glory to himſelf and good out of ſin. 'Tis the higheſt excellency to draw good out of evil, and it is Gods right to manifeſt his excellency when he pleaſes, and to direct that to his honour, which is acted againſt his Law. The holineſs of God could never intend Sin as Sin. But the Wiſdom of God foreſeeing it, and decreeing to permit it, intended the making it ſubſervient to his own honour. He would not permit it but for ſome good, becauſe he is infinitely good, and could not by reaſon of that goodneſs, ſuffer that which is purely evil, if by his Wiſdom he could not raiſe good out of it: 'Tis purely evil as it is contrary to Law; It is good ratione finis as God orders it by his Providence; yet that goodneſs flows not from the nature of ſin, but from the wiſe diſpoſal of God.

As God at the Creation framed a beautiful p. 78world out of a Chaos, out of matter without form, and void. So by his infinite wiſdom he extracts honour to himſelf, out of the ſins of men. As ſin had diſhonoured him at its entrance in defacing his works, and depraving his Creature: So he would make uſe of the ſins of men in repairing his honour, and reſtoring the Creature.

'Tis not conceivable by us, what way there could be more congruous to the wiſdom and holineſs of God, as the ſtate of the World then ſtood, to bring about the death of Chriſt, which in his decree, was neceſſary to the ſatisfaction of his juſtice, without ordering the evil of ſome mens hearts to ſerve his gracious purpoſe. If we could ſuppoſe that Chriſt could commit ſome capital crime for which he ſhould deſerve death, which was impoſſible by reaſon of the hypoſtatical union, the whole deſign of God for redemption had ſunk to the ground. Therefore God doth reſtrain or let out the fury of mens paſſions, and the corrupt habits of their wills to ſuch a degree as ſhould anſwer directly to the full point of his moſt gracious will and no further. He lets out p. 79their malice ſo far as was conducing to the grand deſign of his death, and reſtrains it from every thing that might impair the truth of any prediction, as in the parting his garments, or breaking his bones. If God had put him to death by ſome thunder or otherwiſe, and after raiſed him, how could the voluntarineſs of Chriſt appear, which was neceſſary to make him a perfect oblation? How would his innocency have appeared? The ſtrangneſs of the judgment would have made all men believe him ſome great and notorious ſinner. How then could the Goſpel have been propagated? Who would have entertained the Doctrine of one, whoſe innocency could not be cleared? If it be ſaid, God might raiſe him again, what evidences would have been had that he had been really dead: But as the caſe was, his Enemies confeſs him dead really, and many Witneſſes there were of his reſurrection.

1. God orders the ſins of men to the glory of his grace. As a foil ſerves to make the luſtre of a Diamond more conſpicuous; ſo doth God make uſe of the deformities p. 80of men to make his own grace more illuſtrious, and convey it with a more pleaſing relliſh to them. Never doth grace appear more amiable, never is God entertained with ſo high admirations, as by thoſe who of the worſt of ſinners are made the choiceſt of Saints; Paul often takes occaſion from the greatneſs of his ſin, to admire the unſearchable riches of that grace which pardoned him.

2. God orders them to bring forth temporal mercies. In Providence there are two things conſiderable. Firſt Mans Will. 2. Gods purpoſe. What mans will intends as a harm in ſin, God in his ſecret pupoſe orders to ſome eminent advantage. In the ſelling of Joſeph, his Brothers intend the execution of their revenge. And God orders it for the advancement of himſelf and the preſervation of his unrighteous Enemies, who might otherwiſe have ſtarved. His Brothers ſent him to fruſtrate his dream, and God to fulfil it. Our reformation and return from under the yoke of Antichriſt, was by the wiſe diſpoſal of God occaſioned by the three great Idols of the World, the luſt of the Eye, the luſt of the Fleſh, p. 81and the pride of life; luſt, covetouſneſs and ambition, three vices notoriouſly eminent in Henry the Eighth, the firſt inſtrument in that work. What he did for the ſatisfaction of his Luſt is ordered by God for the glory of his mercy to us. And though the Papiſts upon that account reflect upon our Reformation, they may as well reflect upon the glorious work of redemption, becauſe it was in the wiſdom of God brought about by Judas his covetouſneſs, and the Jews malice.